Chap. 3 Sup.

p. 38. ) AS. cweman, also with Dat., comes near fullafahjan: 'onsecgan and godum cweman,' diis satisfacere, Cod. Exon. 257, 25. Criste cweman leofran lâce 120, 25. Like AS. bring is OHG. antfangida, victima, Diut. 1, 240. What is offered and accepted lies: Theocr. epigr. 1, 2 uses keisqai of consecrated gifts.

p. 39. ) To AS. lâc add lâcan offerre, conf. placare. lâc onsecgan, Cod. Exon. 257, 30. lâc xenium, donum, lâcdaed munificentia, Haupt's Ztschr. 9, 496a.

p. 39. ) On aparcai conf. Pausan. 1, 31. Callimach. hy. in Del. 279. Another definite term for sacrifice seems to be the obscure Goth. daigs, massa, Rom. 11, 16 (is it not dought, teig, a lit. transl. of furama?) Wizôt survived in MHG. too: frône wizôt, Servat. 3337. Massmann derives hunsl from hinþan; Kuhn in Berl. Jb. 10, 192-5, 285 from hu to pour, which = quein acc. to Bopp 401. hunsljada spendomai 2 Tim. 4, 6. unhunslags aspondoj 3, 3. ufsneiþan = quien, kill, Luke xv. 23-7. 30, and ufsniþans immolatus, 1 Cor. 5, 7 plainly refer to cutting up the victim. Hunsaloa in the Ecbasis may be either hunsal-aha (-water) or huns-alah (-temple), Lat. ged. p. 289. 290.

O. Slav. treba = libatio, res immolata, templum; trebishche bwmoj. 'qui idolothyta, quod trebo dicitur, vel obtulerit aut manducaverit,' Amann Cod. mss. Frib. fasc. 2, p. 64. O. Boh. treba, Russ. treba, sacrifice. O. Sl. trebiti, Pol. trzebic, Serv. triebiti, purify; conf. the place-name Trebbin, Jungm. 4, 625b. Pol. trzeba, potrzeba, oportet, it is needful. Serv. potreba, Boh. potreba, need; conf. Lith. Potrimpus and Antrimp, Atrimp, Hanusch 216-7. D. Sag. 328. Sacrifice is in Lett. sobars, Bergm. 142; in Hung. aldomás, Ipolyi 341.

p. 40. ) The right to emend áibr into tibr is disputed by Weigand 1997; conf. Diefenbach's Goth. wtb. 1, 12. On tefra see my Kl. Schr. 2, 223; Umbr. tefro n. is some unknown part of the victim, Aufrecht u. K. 2, 294. 373. May we connect the Lett. sobars, plague-offering? Some would bring in the LG. zefer (= käfer), see Campe under 'ziefer,' and Schmell. 4, 228; conf. OHG. arzibôr, Graff 5, 578, and ceepurhuc, n. prop. in Karajan. Keisersb., brös. 80b, speaks of ungesuber; we also find unzuter vermin, conf. unâz, uneatable, i.e. vermin, Mone 8, 409. The Grail tolerates no ungezibere in the forest, Tit. 5198. The wolf is euphemistically called ungeziefer, Rockenphil. 2, 28. The geziefer in the pastures of Tyrol are sheep and goats, Hammerle p. 4.

With OHG. wîhan, to sacrifice, conf. the AS. wig-weorðung above, and Lith. weikiu, ago, facio, Finn. waikutan.

p. 41. ) The diversity of sacrifices is proved by Pertz 2, 243, diversos sacrificandi ritus incoluerunt; and even by Tac. Germ. 9: deorum maxime Mercurium colunt, cui certis diebus humanis quoque hostiis litare fas habent. Herculem ac Martem concessis animalibus placant. pars Suevorum et Isidi sacrificat.

To a sacrifice the god is invited, is asked to join: kaleei ton qeon, Herod. 1, 132. epikaleei t. q. 4, 60. epikalesantej t. q. sfazousi 2, 39. The gods are present at it, Athen. 3, 340-1. Why bones are offered to the gods, Hes. theog. 557. primitiae ciborum deo offerenda, Athen. 2, 213. The rising smoke and steam are pleasing to gods, Lucian's Prometh. 19. ek de qumatwn Hfaistoj ouk elampe, Soph. Antig. 1007. Men strengthen the gods by sacrifice, Haupt's Ztschr. 6, 125. They sacrifice to Wêda (Wodan), crying: 'Wedki taeri!' dear Weda, consume! accept our offering, Schl.-Holst. landeskunde 4, 246. The god gives a sign that he accepts: þâ kômu þar hrafnar fljugandi ok gullu hâtt, as a sign 'at Oðinn mundi þegit hafa blôtit,' Fornm. sög. 1, 131.

p. 42. ) Part of the spoils of war given to the God of the Christians, Livl. Reimchr. 2670-73. 3398 to 3401. 6089. 4696. 11785. 11915. 'brünien, pfert und rische man' are to be burnt in case of victory 4700. 4711. If victima is from vinco, it must have been orig. a sacrifice for victory. ON. sigur-giöf, victim. The ehren-gang in Müllenh. Schl.-Holst. s., p. 108 was once prob. the same.

p. 42. ) In expiatory offerings the idea is, that the wrath of God falls on the victim: clearly so in the scapegoat, Levit. 16. 20. Griesh. pred. 2, 119; conf. Grimm on the A. Heinr. p. 160. Also in the plague-offering at Massilia, Petron. c. 141.

p. 42. ) Forecasting the future by sacrifice: ante pugnam miserabiliter idolis immolavit (Decius), Jorn. c. 18.

p. 42. ) Sacrif. til ârs also in Fornm. sög. 10, 212: sîðan gerði uaran mikit ok hallaeri, var þâ þat râð tekit at þeir blôtuðu Olaf konung til ârs ser. With Hâlfdan's sacrifice conf. the ekatomfonia offered by him who had slain 100 foes, Pausan. iv. 19, 2.

p. 44. ) Human Sacrifice seems to have been an ancient practice in most nations, as well as the burning of live men with the dead. On the other hand, capital punishments were unknown or rare. Hercules, ad quem Poeni omnibus annis humana sacrificaverunt victima, Pliny 36, 5. Men were sacrif. to Artemis, Paus. 7, 19; to the playing of flutes, Aufr. u. K.'s Umbr. Sprachd. 2, 377. In lieu of it, youths were touched on the forehead with a bloody knife, O. Jahn on Lycoreus 427; conf. the red string on the neck in the 'Amicus and Amelius.' God, as Death, as old blood-shedder (p. 21), asks human victims. Hence they are promised in sickness and danger, for the gods will only accept a life for life, Gesta Trevir. cap. 17, from Cæs. B. Gall. 6, 16. For sacrificing a man on horseback, see Lindenbl. 68. Adam of Bremen (Pertz. 9, 374) says of the Ests: 'dracones adorant cum volucribes, quibus etiam vivos litant homines, quos a mercatoribus emunt, diligenter omnino probatos ne maculam in corpore habeant, pro qua refutari dicuntur a draconibus.' While a slave-caravan crosses a river, the Abyssinians, like the Old Franks, make the gods a thank and sin offering of the prettiest girl, Klöden's Beitr. 49. In spring a live child is sacrificed on the funeral pile, Dybeck's Runa 1844, 5: î þann tîma kom hallaeri mikit â Reiðgotaland. enn svâ gêck frêttin, at aldri mundi âr fyrri koma, enn þeim sveini vaeri blôtat, er aeðstr vaeri þar î landi, Hervar. saga p. 452, conf. 454. On the two Gallehus horns is pictured a man holding a child-victim. Saxo, ed. Müller 121, says of Frö at Upsala: 'humani generis hostias mactare aggressus, foeda superis libamenta persolvit;' he changed the veterem libationis morem. To the 'sacrare aciem' in Tac. Ann. 13, 57 (p. 1046n.) answers the ON. val fela, Hervar. s. 454. Traces of Child-sacrifice especially in witch-stories (p. 1081), such as tearing out and eating the heart. Bones collected and offered up, conf. the tale of the good Lubbe p. 526, and the villa of Opferbein now Opferbaum near Würzburg, see Lang's reg. 3, 101 (year 1257). 4, 291 (year 1285).

p. 46. ) An animal sacrifice was expiatory when offered to the invading plague, p. 610. 1142. Only edible beasts sacrificed: 'cur non eis et canes, ursos et vulpes mactatis? quia rebus ex his deos par est honorare coelestes, quibus ipsi alimur, et quas nobis ad victum sui numinis benignitate dignati sunt,' Arnob. 7, 16. On dog-sacrifice see p. 53. The colour and sex of an animal were important (p. 54), conf. Arnob. 7, 18-20; and in a female, whether she was breeding 7, 22; whether it had hair or bristles (p. 75), conf. 'dem junker, der sich auf dem fronhof lagert, soll man geben als off der hube gewassen (grown) ist mit federn, mit borsten,' Weisth. 3, 478. In buying it, one must not bargain, Athen. 3, 102. The skin was hung up and shot at, p. 650.

p. 46. ) The people by eating became partakers in the sacrifice, conf. 1, Cor. 10, 18: ouci oi esqiontej taj qusiaj koinwnoi tou qusiasthriou eisi; p. 41.

p. 47. ) On sacrificing Horses (p. 664) and its origin, see Bopp's Gl. 24a, asvamêdha; conf. Feifalik on the Königinh. MS. 103. Tyndareus made Helen's wooers swear on the sacrif. horse, and then bury it, Paus. iii. 20, 9. Horses sacrif. by Greeks to Helios ib. 5, Ov. Fasti 1, 385; by Massagetæ to the Sun, Herod. 1, 216. White horses thrown into the Strymon 7, 113. Illi (Moesi) statim ante aciem immolato equo concepere votum, ut caesorum extis ducum et litarent et vescerentur, Florus 116, 21. May the Goth. aíhvatundi, batoj, refer to sacrifice? and was the horse burnt with thorn-bushes, or was the fire kindled by rubbing with them?

The ora in the passage from Tacitus might mean men's heads, yet conf. p. 659. It has yet to be determined how far the bodies, horses and arms of the conquered were offered to gods. To dedicate the wîcges-erwe, spoils (Diemer 179, 27), seems Biblical. Shields and swords offered up to Mars, Ksrchr. 3730. The Serbs presented the weapons of slain enemies, Vuk Kralodw. 88.

p. 47 n. ) Horseflesh eaten by witches (p. 1049); by giants, Müllenh. 444. Foals eaten, Ettn. unw. doctor 338-40. The Wild Hunter throws down legs of horse, Schwartz p. 11. Plica Polonica attributed to eating horseflesh, Cichocki p. 7.

p. 49 n.) Asses sacrificed by the Slavs, Büsching 101-2. Cosmas speaks of an ass being cut into small pieces; see Vuk's pref. to Kralodw. 9. Ass-eaters, Rochholz 2, 267. 271. Those of Oudenaerde are called kickefreters, chicken-munchers, Belg. Mus. 5, 440.

p. 49. ) Oxen were favourite victims among the Greeks and Romans: toi d epi qini qalasshj iera rezon taurouj pammelanaj Enosicqoni kuanocaith, Od. 3, 5; namely, nine bulls before each of the nine seats 3, 7. Twelve bulls sacrificed to Poseidon 13, 182. To Athena rexw boun hnin eurumetwpon admhthn, hn oupw upo zugon hgagen anhr. thn toi egw rexw, cruson kerasin periceuaj 3, 382; conf. 426. 437, auratis cornibus hostiae immolatae, Pliny 33. 3, 12. Perseus offers on three altars an ox, cow and calf, Ov. Met. 4, 755. bovem album Marti immolare et centum fulvos, Pliny 22, 5. niveos tauros immolare, Arnob. 2, 68. At the 'holmgang' the victor kills the sacrificial bull, Egils-s. 506-8. rauð hann î nýju nauta blôði, Sæm. 114b. The wise bird demands 'hof, hörga marga, ok gullhyrndar kýr' 141a. In Sweden they still have God's cows; does that mean victims, or priestly dues? A loaf in the shape of a calf is julkuse, Cavallius voc. verl. 28b. 37b. A sacrificial calf, Keller's Altd. erz. 547. The names Farrenberg, Bublemons seem derived from bovine sacrifices, Mone's Anz. 6, 236-7. A cow and calf sacrif. to the plague, p. 610; a black ox with white feet and star, Sommer 150; conf. the cow's head, Wolf's Märch. no. 222. A red cow, kravicu buinu, Königsh. MS. 100; conf. rôte kalbela âne mâl, Griesh. 2, 118 (from Numb. 19, 2). diu róten rinder, Fundgr. 2, 152. Mone in Anz. 6, 237 remarks justly enough, that agricultural nations lean more to bovine sacrifices, warlike nations to equine. Traces of bull-sacrifice, D. Sag. 128-9. 32.

p. 50. ) To majalis sacrivus answers in the Welsh Laws 'sus coenalis quae servatur ad coenam regis,' Leo Malb. Gl. 1, 83. Varro thinks, 'ab suillo genere pecoris immolandi initium primum sumtum videtur,' Re Rust. 2, 4. porci duo menses a mamma non dijunguntur. porci sacres, puri ad sacrificium ut immolentur. porci lactentes, sacres, delici, nefrendes 2, 4. (Claudius) cum regibus foedus in foro icit, porca caesa, ac vetere fecialium praefatione adhibita, Suet. c. 25. duo victimae porcinae, Seibertz no. 30 (1074). A frischling at five schillings shall stand tied to a pillar, Krotzenb. w., yr 1415 (Weisth. 3, 513). The gras-frischling in Urbar. Aug., yr 1316, seems to mean a sheep, MB. 34b, 365. frischig, frischling, a wether, Stald. 1, 399. opferen als einen friskinc, Mos. 19, 8. ein friskinc (ram) dâ bî gie, Diemer 19, 19. With friscing as recens natus conf. sfagai veoqhlou botou, Æsch. Eum. 428. King Heiðrekr has a göltr reared, with 12 judges to look after it, Hervar. saga c. 14 (Fornald. sög. 1, 463); conf. the giafgoltr, Norw. ges. 2, 127.